The World Needs Masters – Osho

Can you explain the fine line between our trust in you and the saying, “If you meet the Buddha on the road, kill him”?

There is no fine line. Unless you trust, you don’t have a Buddha, you don’t have a master.

Buddha has made the statement: “If you meet me on the way, kill me.” It is not said to those who don’t trust him, who don’t love him, who have not merged their identity with his being. Once you are in deep trust with a master, there is a danger that you may become so blissful with the merger of your identity with the master that you may not like to become enlightened on your own; hence, the statement.

The statement is saying that you are feeling so blissful, just being in tune with an awakened being, you don’t know how much more bliss is possible if you yourself become awakened. But to become awakened you will have to drop this identity. You will have to forget even the master. It is something about the inner journey. When a person is moving in meditation on the inner journey, the last thing is the master. It is easy to drop other ideas, other feelings; it is easy to drop greed, anger. But finally you come to a point when you have to drop the master too. That is the last barrier.

It is just in your mind. You have loved the man so much, your love has made it so difficult, that you would prefer to remain unenlightened than to drop the master. And a real master will say, “Drop me, so that you can also become a master in your own right.”

It happened in Ramakrishna’s life – and Ramakrishna was alive just in the last part of the preceding century, so he is not very far away, he is very close to us. He was a great devotee of the mother goddess, Kali. And it was not a formality, it was not just like going every Sunday to the church. He was the priest of the temple of Kali, but his behavior was strange. Sometimes he would worship, sometimes he would not open the doors of the temple at all. Sometimes he would worship the whole day, from morning to evening, till he fell down unconscious from dancing.

Rani Rasmani had made the temple near the Ganges in Calcutta – a beautiful temple and a very scenic place. But Rani Rasmani, although she was a queen of a small kingdom, belonged to the fourth caste of the Hindus, the untouchables. So no brahmin was ready to become a priest in the temple of an untouchable. For years there was no priest. Rasmani was very much in trouble. She looked all over Bengal; she was ready to give any salary the priest wanted, but no brahmin was ready to worship in a temple of a sudra, an untouchable.

But when Ramakrishna was approached, he said, “I will come.” Even Rasmani was a little puzzled: the man seems to be a little mad, because no brahmin was ready to come. Ramakrishna said, “Whether the temple is made by an untouchable or by a brahmin, the highest caste, the mother Kali is the same; it doesn’t matter. I am coming, and whatever salary you feel is right, must be right. I don’t know much about money – you are a queen; your decision will be far better.” When she heard that sometimes he dances, sings songs the whole day, and sometimes he does not even open the door, Rani Rasmani called him and said, “This is not right.”

He said, “Nobody can say to me what is right and what is wrong: it is a love affair. Only I know and my mother Kali knows. Sometimes I get angry at her when she does not behave. I have been for three days dancing, and she has not even given a little vision to me? Now let her be punished! I am not going to open the doors, and I am not going to offer the food.”

Rasmani said, “You are strange! You are supposed to be a priest – you have to do the ritual.” He said, “I am not a priest, and I am not supposed to do any ritual. I love! I love the Kali in my village. I will continue; if you are worried you can stop my salary… because when I prepare food for Kali, first I taste it, then I offer it to her. So that’s enough, I don’t need much – I can just taste a little more!”

This was unimaginable. In India you cannot taste anything and then offer it to God, or to a goddess. Rasmani said, “This is too much!”

He said, “No. My mother used to do the same. She would taste everything before she gave it to me. Was it worth giving or not? Has the taste come out right or not? I cannot offer anything to my mother without tasting it.”

This man, Ramakrishna, was really in love with that statue. Nobody was there, but his love was real. The goddess was unreal, but his love was not unreal.

One wandering mystic came to the temple and said to Ramakrishna, “You have not yet attained to the ultimate consciousness, and I can see you are capable of it. You are very close to it. Only one thing is blocking the way: this mother goddess, Kali. You love her too much. She does not exist, but your love certainly exists. And you have created a great image of her. You have dropped everything else from your mind, you are ready to reach to ultimate samadhi, ultimate ecstasy, but you will have to cut off the head of Kali.”

Ramakrishna said, “That is a little hard. Killing one’s own mother? – what are you saying? I would rather remain unenlightened. And anyway, the moment I close my eyes I see her; she is so beautiful and so alive, I cannot do this.”

But the mystic insisted. He said, “I have never come across a man who is so close – just one step!”

Ramakrishna was a simple man. He said, “Then you will have to help me, because when I close my eyes, I will not remember you. And Kali is standing before me, so gorgeous, so beautiful! And it is such an immense bliss to see her, I completely forget.”

Many times, he tried. He would close his eyes, and soon he was swaying, as if from an inner dance. And the mystic would say, “Wake up! Don’t forget what I have said.” Ramakrishna would open his eyes and say, “But this seems to be impossible.” Then the mystic found a way. He brought a piece of glass, really sharp, like a knife, and he said, “I will do one thing: I will just cut your forehead with this piece of glass. It will be painful, but it will remind you. The same way, you cut the mother Kali.”

Ramakrishna said, “Let us try.”

The mystic cut Ramakrishna’s forehead and the mark remained all his life. Blood started flowing, the pain was intense, and he remembered: with great courage, he cut the image of Kali in two parts – it was just in his imagination – and Kali fell in two parts. And he went into transcendental ecstasy. It took six days to wake him up, he was so deep in ecstasy. And the mystic said, “Don’t disturb him.”

After six days he was awakened, and his first words were, “The last barrier has fallen! I am grateful to you,” he said to the mystic. “If you had not insisted, I would have remained happy, but now I know what bliss is. It is a millionfold more.”

That is the meaning of Gautam Buddha’s saying. It is not for all, because you don’t have that love.

When you go inside you will not find Gautam Buddha. You may find all kinds of idiots there: the attorney general of Oregon, Governor Atiyeh, Ronald Reagan – anybody.

The statement is not for you. The statement is for those who had loved Buddha so much that Buddha knew that they could drop everything else, but they could not drop him. So he had to say, “When you meet me on the way” – that way is the inner way – “just chop my head off, so that you can become an enlightened person on your own.” And that is the joy of a master, to see his disciple also becoming a master.

This is the meaning when I say that this commune is a mystery school. The effort is to have everyone become a master; just disciplehood won’t do. I want you all to be masters. The world needs masters. Only a great energy of masters around the world can prevent the catastrophe of a third world war, which is looming on the horizon.

So it is not only a question of your enlightenment. It is also a question of the life or death of this whole planet.

-Osho

From From Bondage to Freedom, Discourse #26

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

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Without any Breaks – Annamalai Swami

Q: Are there no breaks at all in the jnani’s awareness of the Self? For example, if he is engrossed in reading a good book, will his full attention ‘be always on the book? Will he simultaneously be aware that he is the Self?

AS: If there are breaks in his Self-awareness this means that he is not yet a jnani. Before one becomes established in this state without any breaks, without changes, one has to contact and enjoy this state many times. By steady meditation it finally becomes permanent.

It is very difficult to attain Self-abidance, but once it is attained it is retained effortlessly and never lost. It is a little like putting a rocket into space. A great effort and great energy are required to escape the earth’s gravitational field. If the rocket is not going fast enough, gravity will pull it back to earth. But once it has escaped the pull of gravity it can stay out in space quite effortlessly without falling back to earth…

-Annamalai Swami

From Living by the Words of Bhagavan, p. 284

They Danced, They Found, They Absorbed – Osho

Each master has to create devices according to his own talents, capacities, genius.

For example, one of the great Sufi masters, Jalaluddin Rumi, had nothing to say, he was not a man of words – but he knew how to dance. His discourse was that of dancing. He would dance, his disciples would dance, and a certain dancing which is called “whirling” … just standing on one spot and whirling. This dancing had made him enlightened, because he whirled for thirty-six hours, continuously, non-stop, till he fell down. But when he opened his eyes, he was a totally different man.

Whirling still goes on. There are dervishes, Sufi followers of Jalaluddin Rumi, who still go on whirling – nothing happens. It was only a device. With Jalaluddin Rumi it was alive; the man gave life to it. With him, dancing was not just dancing. Whirling with Jalaluddin Rumi, you were all slowly becoming stars circling in the sky, and with his grace, with his beauty and with his experience radiating.

Truth is infectious, and there is no antidote to it yet.

For twelve hundred years, dervishes have been whirling; nothing happens. You can go on whirling, but you have forgotten that the whirling was significant because there was a man as a source of radiation – while you were whirling, he was reaching to your hearts.

A story is that a few people had gone hunting and they came across the camp of Jalaluddin Rumi. Just out of curiosity they looked inside the doors. It was a walled garden, and nearabout one hundred disciples were whirling with Jalaluddin Rumi. Those people thought, “These are mad people. Who has ever heard that by whirling you can get truth? In what scripture, in what religion is it written? There is no record. This man is mad, and he is driving so many young people mad.”

They went on. Hunting was far more significant. Obviously it was saner than to dance with Jalaluddin Rumi.

After their hunting, they went back. Just out of curiosity about what had happened to the whirlers, they again looked into the door. They were surprised: those hundred people were sitting under the trees in silence, with closed eyes, as if there was nobody – absolute silence; you could hear the wind blowing through the trees.

Those hunters said, “Poor fellows… finished. This happens by whirling – all energy lost. Now they are sitting like the dead; perhaps a few are already dead.”

Do you think they started discussing amongst themselves whether these people had achieved truth? If sitting like this with closed eyes… “What was the need of whirling, you could have sat before.” They went away.

The next month, they went again for hunting. Again, just out of curiosity – “Now what happened to those people – are they really dead, or still sitting, or gone, or what happened?” They looked. There was nobody, only Jalaluddin Rumi was sitting there. They laughed. They said, “Everybody has escaped; they must have understood that this man is mad. He was almost killing them by dancing, whirling. He seems to be an expert, thirty-six hours non-stop… anybody would be dead by that time! No coffee break, no tea break, just continuous whirling….”

So they went in and asked Jalaluddin Rumi, “What happened to your disciples? We had come one month ago and there was a group of at least one hundred people.”

Jalaluddin said, “They danced, they found, they absorbed, and they have gone into the world to spread the message.”

“And what are you doing?” they asked.

He said, “I am waiting for the second batch. My people have gone out; they will be bringing them.”

-Osho

From Osho Upanishad, Discourse #27

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

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Religio is a Living Rose – Osho

What is the difference between religion, religiousness and religio?

The difference is simple, yet very vast. The difference is that of a dead rose you find in a Holy Bible. It has lost its color, lost its fragrance, lost its life. It is just a rose for name’s sake. Otherwise there is nothing of the rose in it. It looks like a rose.

Once it may have been a rose, may have danced in the wind, in the rain, in the sun. It may have released fragrance without any conditions to anybody, to strangers or if there was nobody, even just to the winds. But now it is just past, a memory, faded. Religion is like that, a dead rose found in the Holy Bible.

Religio is a living rose: fully alive, totally alive, intensely alive, with immense glory, expressing the beauty of existence, very individual and unique… unrepeatable, irreplaceable, radiant. It is full of juice and full of fragrance, a miracle. It is a mystery from where it comes, because it is not in the roots, it is not in the tree, it is not in the leaves. And yet the living rose is surrounded by a mysterious aura of fragrance. It stands in the sun with great pride. That pride is not of the ego, it is authentic. It is true. He is what he is showing to existence — his color, his aliveness, his fragrance — these are not pretensions. It is his reality.

Religio is the living flower, and religiousness is the fragrance. You can experience it, you can smell it, but you cannot catch hold of it. You cannot catch hold of it in words, in explanations, in definitions. It defies any kind of imprisonment. It is pure freedom. That’s why I say the difference is simple, but vast, like the difference between a living man and his corpse. Simply: The living man breathes, loves, dances, sings, rejoices: the corpse does not do anything. It goes on deteriorating, it starts stinking. It is the same corpse whom you may have loved, whom you may have desired, whom you may have respected, honored. Now all that you can do is take it to the crematorium.

Religion is a corpse. Religio is a living being. And life has love, laughter, the possibility of all kinds of creativity. It can give birth to songs, beautiful, transcendental songs which can bring into words that which is almost impossible to express, songs which can be given live to a living audience from a living singer. Between the singer and the listener something can transpire which is not in the words, in the song, or in the music, but something by the side — on the margin — invisible, yet it reaches to the heart. The living man can dance. His body can rejoice in a thousand and one ways. That is religiousness.

So the difference is simple, but vast, tremendously vast. And the time has come when there should be no religions in the world, because their corpses have been carried for thousands of years. They are all stinking. They are all rotten. And under the load of those rotten corpses, living beings have completely forgotten how to live.

If you go on living with corpses, worshipping corpses, you will lose contact with life and its sources. You have become a worshipper of death. All the religions are teaching death. That’s why they all say that their paradise is beyond death. First you have to die, then everything else is possible. But the first step is death in every religion.

No religion teaches you the art of living. They teach you hope, promises, but all hope and all promises are after death and there is no guarantee because no dead man ever returns.

It is time that religions should be taken to the place where they belong, the graveyard. They have been turning human beings into graves. And once we can get rid of religions, then we can start searching for religio. Religion prevents the search. You think you have got it, hence there is no need for any search.

Religio is an individual growth; it is not an organization, but a mystery that you have to unfold. You have brought it with you from the very birth, but you have not opened it. You have not allowed it to see the light. It has remained like a seed which has not been sown in the right soil where it can become a living plant, can grow, can come to fruition and flowering.

Religio is the search for truth within yourself. Finding it is the most glorious and the most ecstatic experience possible. And one who finds it is surrounded by fragrance, by an aura, by a subtle quality of love, compassion. That is religiousness. I want to destroy religions so that religiousness can become possible.

Religio is the bridge. Deprogram yourself from all religions and start moving into an individual search. Truth has always been found by individuals, not by collectivities, not by clubs, not by churches. Have you heard of any congregation in the whole history of humanity that has found truth? It always happens to an individual. Then why waste your time in congregations? They are just a religious type of rotary clubs. And a rotary club is not so dangerous, because you know it is just a club. But your churches, your synagogues, your mosques, your temples are dangerous because they are pretending to you that they have the truth. You believe in it, that’s all that is needed to be done. A man who believes in religions remains unaware of religio, and remains absolutely unconscious of all the religiousness that was his birthright. He lives and dies, but without splendor, without glory, without fulfillment.

-Osho

From The Last Testament, V.3, Chapter 23

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An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

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Hence, You Can be the Cause of Your Bliss – Osho

We very often feel that we create our own suffering. In spite of this, why do we continue creating them? And when and how does one stop creating one’s own suffering?

The first thing, and very basic to be understood, is that whenever you say, We very often feel that we create our own suffering, this is not the case. You never really feel that you are the creator of your own suffering. You may think so, because you have been taught so; because for centuries and centuries teachers have been teaching that you are the creator of your own suffering and no one else is responsible.

You have heard these things; you have read these things. They have become your blood and bone, they have become your unconscious conditionings, so sometimes you repeat like a parrot we create our own suffering. But this is not your feeling, this is not your realization, because if you realize it, then the other thing is impossible. Then you cannot say, In spite of this, why do we continue creating them?

If you really feel, and if it is your own feeling that you are the creator of your own suffering, any moment you can stop – unless you want to create it, unless you enjoy it, unless you are a masochist. Then everything is okay, then there is no question. If you say, ‘I enjoy my suffering,’ then it is okay; you can go on creating it. But if you say, ‘I suffer and I want to go beyond it. I want to stop it completely – and I understand that I am the creator,’ then you are wrong. You don’t understand it. Socrates is reported to have said that knowledge is virtue. And there has been a long discussion for these two thousand years over whether Socrates is right or wrong – knowledge is virtue.

Socrates says that once you know something, you cannot do contrary to it. If you know that anger is suffering, you cannot be angry. This is what Socrates means – knowledge is virtue. You cannot say, ‘I know anger is bad; still, I move in it. What to do about it now?’ Socrates says that the first thing is wrong. You don’t know that anger is bad; that’s why you go on moving in it. If you know, you cannot move in it. How can you move against your own knowledge?

I know that if I put my hand in the fire it is going to be painful. If I know, I cannot put my hand in. But if somebody else has told me, if I have heard through the tradition, if I have read in the scriptures that fire burns, and I have not known fire, and I have not known any similar experience, only then can I put my hand into fire – and that too only once.

Can you conceive it? That you have put your hand into fire and you have been burned and you have suffered, and again you go and ask, ‘I know that fire burns, but in spite of it I go on putting my hand into the fire. What to do about it?’ Who will believe that you know? And what type of knowledge is this? If your own experience of suffering and burning cannot stop you, nothing is going to stop you. Now there is no possibility, because the last possibility has been missed. But no one can miss it; that is impossible.

Socrates is right, and all those who have known, they will agree with Socrates – that agreement has a very deep point in it. Once you know…. But remember – the knowledge must be yours. A borrowed knowledge won’t do; borrowed knowledge is useless. Unless it is your own experience, it is not going to change you. Others’ experiences are of no help.

You have heard that you are the creator of your own suffering, but this is just in the mind. It has not entered your being; it is not your own knowledge. So when you are discussing, you can discuss about it cerebrally, but when the actual phenomenon happens, you will forget, and you will behave in the way you know, not in the way others know.

When you are at ease, cool, collected, silently discussing anger, you can say it is poison, it is a disease, evil. But when someone makes you angry then a complete change occurs. Not it is not an intellectual discussion, now you are involved. And the moment you are involved, you become angry.

Later on again, retrospectively, when you again get cool, the memory will come back, your mind will again start functioning, and you will say, ‘That was wrong. It was not good of me to do that. I know anger is wrong.’

Who is this ‘I’? – just intellect, just the superficial mind. You don’t know – because when someone pushes you into anger, you throw this mind away. It is useful as far as discussion is concerned, but when a real situation arises, only the real knowledge will help. When there is no situation, you can go on. Even in a discussion the real situation can arise. The other can go on contradicting you so much that you become angry and then you will forget.

Real knowledge means that which has happened to you. You have not heard about it, not read about it, you have not collected information about it – it is your own experience. And then there is no question, because after that you cannot go against it. Not that you will have to make an effort not to go against it; simply you cannot go against it.

How can I? When I know this is a wall and I want to go out of this room, how can I try to pass through the wall? I know this is a wall, so I will search for the door. Only a blind man will try to go out through the wall. I have got eyes. I see what is a wall and what is a door. But if I try to enter the wall and tell you, ‘I know very well where the door is, and I know this to be a wall, but in spite of this, how can I stop myself from trying to enter the wall?’ then that means that as far as I am concerned that door looks false. Others have told me that it is the door, but as far as I am concerned, I know that door is false. And others have told me that this is a wall, but as far as I see, I see the door here in this wall, and that is why I try.

In this situation you have to make a clear-cut distinction between what you know and what you have gathered as knowledge. Don’t rely on information. From the greatest source – even if you collect from the greatest source – information is information. Even if a Buddha says it to you, it is not your own, and it is not going to help you in any way. But you can remain thinking that it is your knowledge, and this misunderstanding will waste your energy, time and life.

The basic thing is not to ask what to do so that suffering is not created. The basic thing is to know that you are the creator of your suffering. Next time whenever a real situation arises and you are in suffering, remember to find out whether you are the cause of it. And if you can find out that you are the cause of it, the suffering will disappear, and the same suffering will not appear again – impossible.

But don’t deceive yourself. You can – that’s why I say it. When you are suffering you can say, ‘Yes, I know I have created this suffering,’ but deep down you know that someone else has created it. Your wife has created it, your husband has created it, someone else has created it, and this is simply a consolation because you cannot do anything. You console yourself: ‘No one has created it, I have created it myself, and by and by I will stop it.’

But knowledge is instant transformation; there is no ‘by and by.’ If you understand that you have created it, it will drop immediately. And it is not going to come up again. If it comes again, it means the understanding has not gone deep.

So there is no need to find out what to do, and how to stop. The only need is to go deep and to find out who is really the cause of it. If others are the cause then it cannot be stopped, because you cannot change the whole world. If you are the cause, only then can it be stopped.

That’s why I insist that only religion can lead humanity towards non-suffering. Nothing else can lead, because everyone else believes that the suffering is caused by others; only religion says that suffering is caused by you. So religion makes you the master of your destiny. You are the cause of your suffering; hence you can be the cause of your bliss.

-Osho

From The Book of Secrets, Discourse #50, Q4

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

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The Outer Cannot Change the Inner – Osho

Last night you said that by changing the outer, the inner remains unchanged, untransformed. But is it not true that the right food, right labor, right sleep, right actions and behaviors are also important factors for inner transformation? Isn’t it a mistake to ignore the outer completely?

The outer cannot change the inner, but the outer can help, or it can hinder. The outer can create a situation in which the inner can explode more easily. The thing to be remembered is this: that the outer transformation is not the inner. Even if you have done everything and the situation is there, the inner is not going to explode. The situation is necessary, it is helpful, but it is not the transformation. And those who get involved with the outer….

The outer is a vast phenomenon. You can go on changing for lives and you will never be satisfied, and something or other will remain to be changed, because unless the inner changes, the outer can never be perfect. You can go on changing it and polishing it and conditioning it. You will never feel satisfied. You will never come to a situation where you can feel, ‘Now, the field is ready.’ So many have wasted their lives.

If your mind becomes obsessed with the outer – with the food, with the clothes, with the behavior… I am not saying to neglect them. No, what I am saying is, don’t get obsessed with them. They can be helpful, but they can become great hindrances if your mind becomes obsessed. Then it becomes an escape, then you are just postponing the inner change. And you can go on changing the outer. The inner is not even touched by it, the inner remains the same.

You might have heard one old Indian fable. In Panchtantra it is said that a mouse was very much afraid of a cat; constantly in fear, anxiety. He couldn’t sleep: he would dream about the cat and he would tremble. A magician, just out of pity, transformed the mouse into a cat. The outer was changed, but immediately the mouse within the cat now became afraid of a dog. The anxiety was the same; only the object had changed. Previously it was the cat, now it was the dog. The trembling continued, the anguish remained, the dreams were still of fear.

So the magician changed the cat into a dog. Immediately the dog became afraid of the tiger, because the mouse within remained the same. The mouse was not changed; only bodies, the outer. The same anxiety, the same disease, the same fear remained. The magician changed the dog into a tiger. Immediately the mouse within the tiger became afraid of a hunter. So the magician said to the mouse, ‘Now be a mouse again, because I can change your bodies, I cannot change you. You have the heart of a mouse, so what can I do?’ The heart of a mouse.

You can go on changing the outer, but the heart of the mouse remains the same. And that heart creates the problems. The shape will change, the form will change, but the substance will remain the same. And it makes no difference whether you are afraid of a cat, or of a dog, or of a tiger. The question is not of whom you are afraid; the question is that you are afraid.

The emphasis is – my emphasis is – that you must remain aware that your outer effort should not become a substitute for the inner transformation. One thing. Take every help that can be taken. It is good to have right food, but it is nonsense and madness to become obsessed with food. It is good to have right behavior, but it is neurotic to become obsessed with it. You should not become mad about anything.

In India there are many sects of sannyasins who are obsessed with food. The whole day they are thinking only of food: what to eat and what not to eat; who should prepare the food and who should not prepare the food. Once I was travelling with a sannyasin. He would take only milk, and only cow’s milk, and only from those cows which were white; otherwise, he would go without food. This man is mad.

Remember this: that the inner is important, significant. The outer is helpful, it is good, but you must not become focused with it. It must not become so important that the inner is forgotten. The inner must remain the inner and the central, and the outer, if possible, should be changed just as a help. Don’t ignore it completely. There is no need to ignore it, because really the outer is also part of the inner. It is not something opposite to it, it is not something contrary to it, it is not something imposed upon you – it is you. But the inner is the central, and the outer is the periphery. So give as much importance as a periphery needs, as a circumference needs, as a boundary needs – but the boundary is not the house. So take care of it, but don’t become mad after it.

Our mind is always trying to find escapes. If you can become involved with food, with sex, with clothes, with the body, your mind will be at ease, because now you are not going towards the inner. Now there is no need to change the mind. Now there is no need to destroy the mind, to go beyond the mind. With the change of food, the same mind can exist. You may eat this or that – the same mind can exist. Only when you move inwards… the more inner you reach, the more this mind which you have has to cease. The inward path is the path towards no-mind.

The mind becomes afraid. It will try to find some escape – something to do with the outer. Then the mind can exist as it is. Whatsoever you do makes no difference. It is irrelevant what you do – this mind can exist, and this mind can find ways for how to remain the same. And sometimes, when you struggle with the natural outlet, your mind will find some perverted outlets which are more dangerous. Rather than being a help, they will become hindrances.

I have heard that Mulla Nasrudin fell down his stairs. His leg was fractured, so it was put in a plaster cast, and he was told that for three months he was not to go up and down the stairs. After three months he came to the doctor and the plaster was removed. Mulla asked, ‘Now can I go up and down the stairs?’

The doctor said, ‘Now you can go. You are absolutely okay.’

Mulla said, ‘Now I am so happy, doctor. You cannot believe how happy I am. It was so awkward to go up and down the drain-pipe the whole day. For three months, every day going up and down the drain-pipe – it was so awkward, and the whole neighborhood was laughing at me. But you had told me not to go up and down the stairs, so I had to find a way.’

This is what everyone is doing. If one outlet is blocked, then a perversion is bound to happen. And you don’t know the ways of the mind – they are very cunning and very subtle. People come to me with their problems. The problem seems to be obvious – it is not. All problems seem to be obvious, clear – it is not so. Deep down something else is hidden, and unless that something else is known, discarded, gone beyond, the problem will remain. It will change its shape.

Someone is smoking too much and he wants to stop it. But smoking in itself is not a problem; the problem is something else. You can stop smoking, but the problem will remain, and it will have to come out in something else. When do you smoke? When you are anxious, nervous, you start smoking, and smoking helps you. You feel more confident, you feel more relaxed.

Just by stopping the smoking, your nervousness is not going to change. You will feel nervous, you will feel anxious; the anxiety will come. Then you will do something else. And you can find something which is a beautiful substitute; it looks so different. You can do anything. You can just use a mantra instead of smoking, and whenever you feel nervous you can say, Ram, Ram, Ram – anything continuously.

What are you doing with smoke? It is a mantra. You smoke in and out, you smoke in and out – it becomes a repetitive thing. Because of the repetition you feel relaxed. Repeat anything and the same will happen. But if you are using a mantra and saying, Ram, Ram, Ram, no one is going to say that you are doing something wrong. And the problem is the same.

The problem has not changed; only you have changed the trick. Previously you were doing it with smoke; now you are doing it with a word. Repetition helps; any nonsense thing will help. You just have to repeat it continuously. When you repeat a thing it gives relaxation, because it creates a sort of boredom. Boredom is relaxing. You can do anything that creates a sort of boredom. Boredom is relaxing. You can do anything that creates boredom.

If you are smoking, everyone will say that it is wrong. And if you are chanting a mantra, no one is going to say that it is wrong. But if the problem is the same, I am saying that it is also wrong – rather, more dangerous than the previous one, because with smoking you were aware that it was wrong. Now, with this chanting of the mantra you are not aware, and this disease that you are unaware is more dangerous and more harmful.

You can do anything on the surface, but unless deeper roots are changed, nothing happens. So with the outer remember this: be aware of it, and move from the surface towards the roots and find the root – why are you nervous? Someone is eating too much food. It can be stopped. You can force yourself to not eat too much. But why is one eating too much food? Why? Because this is not a bodily need, so somewhere the mind is interfering. Something has to be done with the mind; it is not a question of the body. Why do you go on stuffing yourself?

Too much obsession with food is a love need. If you are not loved well, you will eat more. If you are loved and you can love, you will eat less. Whenever someone loves you, you cannot eat more. Love fills you so much, you don’t feel empty. When there is not love, you feel empty; something has to be stuffed in – you go on forcing food.

And there are reasons, root reasons, for it, because the first encounter of the child with love and food is simultaneous. From the same breast, from the same mother, he gets food and love – food and love become associated. If the mother is loving, the child will never take too much mild. There is no need. He is always secure in his love; he knows that whenever there is a need the food will come, the milk will be there, the mother will be there. He feels secure. But if the mother is non-loving, then he is insecure. Then he doesn’t know whether, when he feels hungry, food will come, because there is no love. He will eat more. And this will continue. It will become an unconscious root.

So you can go on changing your food – eat this, eat that, don’t eat this – but it makes no difference, because the basic root remains there. Then if you stop stuffing yourself with food, you will start stuffing with something else. And there are many ways. If you stop eating too much you may start accumulating money. Then again you have to be filled by something; then you go on accumulating money.

Observe deeply, and you will see that a person who accumulates money is never in love, cannot be, because the money accumulation is really a substitute. With money he will feel secure now. When you are loved there is no insecurity; in love all fears disappear. In love there is no future, no past. This moment is enough, this very moment is eternity. You are accepted. There is no anxiety for the future, for what will happen tomorrow – there is no tomorrow in love.

But if love is not there, then the tomorrow is there. What will happen? Accumulate money, because you cannot rely on any person. So rely on things, rely on money and wealth. There are people who say, ‘Donate your money. Don’t accumulate money. Be non-attached to money.’ But these are superficial things, because the inner need will remain the same – then he will start accumulating something else.

Stop one outlet and you will have to create another – unless roots are destroyed. So don’t be too much concerned with the outer. Be aware of whatsoever your outer personality is. Be aware of it, be alert, and from the periphery always move towards the roots to find what the cause is there. Howsoever disturbing, move to the roots. Once you come to know the roots, once the roots are exposed…. Remember this law: the roots can exist only in darkness – not only the roots of trees, but the roots of anything. They can exist only in darkness. Once they are brought to light, they die.

So move with your periphery; dig it deep and go to the roots, and bring the roots to consciousness, to light. Once you have come to the root, it simply disappears. You have not to do anything about it. You have to do something only because you don’t know what the problem is. A problem rightly understood disappears. Right understanding of a problem, a root understanding of the problem, becomes the disappearance of it. The first thing.

The second thing: whatsoever you do is superficial; it is not you in your totality. So don’t judge a man by his actions, because action is very atomic. You see a person in anger, and you can judge that this man is filled with hatred, violence, vengeance. But a moment later the anger disappears; the man becomes as loving as possible, and a different perfume, a different flowering, comes to his face. The anger was atomic. Don’t judge the whole man. But this love is also atomic. Don’t judge the whole man by this love.

Whatsoever you have done is not your total sum. Your actions remain just atomic – part of you of course, but your totality transcends them. You can be different immediately. And whatsoever is known about you by your behavior, by your actions, by your doings, you can contradict. You may have been a saint: you can become a sinner this very moment. No one could imagine that you, a saint, could do this. You can do it. It is not inconceivable. You may have been a sinner up to this moment, and the next moment you can jump out of it.

What I am saying is, your inner is so vast and so great that by your outer it cannot be judged. Your outer remains superficial, accidental. I will repeat it. Your outer remains accidental, your inner is the essence. So remember to uncover the inner, and don’t get entangled with the outer. One thing more: outer is always of the past. It is always dead, because whatsoever you have done, you have done. It is always of the past, it is never alive. The inner is always alive, it is here and now, and the outer is always dead. If you know me – whatsoever I have done and said – you know my past, you don’t know me. I am here, the living. That is my inner point, and whatsoever you know about me is just the outer. It is dead, it is no more there.

Observe it in your own consciousness. Whatsoever you have done is not a bondage on you. It is no more really; it is just a memory. And you are greater than that. Your infinite possibilities are there.

It was only accidental that you are a sinner or you are a saint. It was only accidental that you are a Christian or a Hindu. But your innermost being is not accidental; it is essential.

The emphasis on the inner is the emphasis on the essential. And that inner remains free, it is freedom. The outer is a slavery, because you can know the outer only when it has happened; then you cannot do anything about it. What can you do about your past? It cannot be undone, you cannot move backwards. You cannot do anything with the past; it is a slavery.

If you understand it rightly, then you can understand the theory of karma, the theory of actions. This theory – one of the most essential parts of Hindu realization – is that unless you go beyond karmas, you are not free; unless you have gone beyond all actions, you will remain in bondage. Don’t pay much attention to the outer, don’t get obsessed with it. Use it as a help, but continuously remembering that the inner has to be discovered.

These techniques we are discussing here are for the inner, for how to discover it. I will tell you one thing. There have been traditions…. For example, one of the most important religious traditions has been Jainism. But Jainism pays too much attention to the outer; too much, so much so that they completely forget that there is anything like meditation, that there is anything like a science of yoga. They forget it completely.

They are obsessed with food, with clothes, with sleep, with everything – but with no effort towards meditation. Not that in their tradition originally there was no meditation, because no religion can be born without it, but they got obsessed somewhere with the outer. It became so important that they forgot completely that this whole situation is just a help; it is not the goal.

What you eat is not the goal. What you are is the goal. It is good if your eating habits help you to uncover the being. It is good. But if you become just obsessed with eating, continuously thinking about it, then you have missed the point. Then you are a food-addict. You are mad, neurotic.

-Osho

From The Book of Secrets, Discourse #50, Q1

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

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Worlds Beyond Thought – Albert Blackburn

The following is an excerpt from a conversation between Albert Blackburn  and Gabriele, his wife.

Albert Blackburn:  Can thought go beyond?

Gabriele:  How can it? And what can go beyond? How can one go beyond?

A:  A new factor must obviously be introduced in order to transcend the thought process; and once again, we should be able to go into it right from this present moment.  Does anything exist in this present moment that is not a part of thought, and that is not a part of our memory bank and ego?

G:  I would say awareness, perception, and the factual things we are surrounded by.

A:  I think that you’re right.  I feel that perception is something beyond thought, because perception is inherent in every living creature in the world.  Every living creature has perception and is able to use perception within its own particular field of consciousness.

G:  Yes.

A:  I think the problem that exists is that we have identified ourselves with perception.  We say we’re perceiving, or we’re feeling, or we’re smelling, or we’re doing.  I think these are all ideas because from a factual point of view there is only seeing, there is only doing, there is only feeling, there is only smelling, there is only hearing; it is only an idea that we are seeing, we are hearing, we are smelling, we are feeling these things.  I believe that each person has to explore this themselves, and see if it is true; does perception exist beyond our personal ideas about it?

To me, it is a very real fact that perception is outside my field of consciousness.  It is completely separate from the thought process.  When my mind is quiet, there is complete perception; there is no fragmentation due to my personal identification with one object.

G:  But the moment I say that I am aware of that beautiful sunset, I bring in my ego, or I bring in the ‘I’ of thought.  I create a memory so that tomorrow I can say, “Yesterday I saw a beautiful sunset.”

A:  That’s right; in other words, we take a mental picture of something the minute we identify it and say, “I have seen it,” or “I am seeing it.”  I must remember it because it is a beautiful picture and I want to put it into my photographic album so that tomorrow I can drag it out and compare it to something else that I have seen, or so that I can tell you about it.

G:  That’s how we generate our own personal body of knowledge. 

A:  It’s also a matter of communication. We can’t communicate with another person without using words and ideas.  Communication on the physical level has to be through the field of consciousness, doesn’t it?

G:  Yes.

A:  I can communicate to you things that I have experienced, or things that I’m experiencing at the present time.  I can do it through words, or I can do it through memory, but I have to use the field of human consciousness.  I have to use the values, the words, and everything else that we both understand in order to get the idea across to you.

But your perception of an idea doesn’t have to involve the field of consciousness. A sudden understanding or a sudden knowing may occur inside of you when you hear me talking about it or describing it.  And even though I’m using my conditioning to describe it, you don’t have to use your conditioning to understand it.  That’s the point.

G:  I can use now-consciousness to understand it.

A:  Right!  This is very important, because it creates an entirely new situation.  In other words, you or I or anyone else, who is endeavoring to communicate a certain idea or a certain insight has to use accepted grammatical forms in order to be understood.  But the holistic understanding of the other person has to lie outside of the field of human consciousness.  If the person who is listening is understanding or interpreting the words in a mechanical way only, then that person’s understanding is only on the verbal level; it doesn’t go any deeper and it doesn’t affect the person’s actions.  For your actions in life to be really affected at the gut level, you have to understand things outside of the field of your personal conditioning. You can’t be caught by any of the words that you hear.  You can’t bring up something from your memory bank or bring up some photograph that you have personally taken, some memory, and have understanding take place.  The minute you catch yourself interpreting something in any way at all – going back to your memory bank in any way at all – drop it.  In dropping the memory, you are open again and free of your conditioning.  Once free, understanding can take place at a deep level, and this can really change your life.

This is why Krishnaji had such difficulty in communicating with the people who listened to him; most of them were interpreting the words that he was using.  They were mired down by the ideas that were evoked in their minds by the words that he used, and they made no impression on them at a deep level.  Consequently, there was no understanding.  They would say, “I understand what Krishnamurti is talking about, it is very plain he’s talking about,” but there was no inner revolution in their understanding of life.

G:  So it became another accumulation of ideas.

A:  Exactly, there was no inner revolution.  The inner revolution can only take place outside of the field of consciousness.  There has to be a listening, not you listening, there has to be a listening without ‘you’ in the picture.  And when there is that listening, then what is heard is not being interpreted, it is not being analyzed, and it is not being filtered through your conditioning.  In that, there’s a holistic understanding which affects you at a deep level, and changes your life, and brings about this inner revolution that Krishnaji was talking about.

G:  That’s right.

A:  I think that is the whole secret of it.

G:  Yes.  So this perception, this awareness is necessary.  If one is in a state of now-consciousness, then what is beyond that?  What is beyond man’s creation, beyond man’s whole field of the known?  What happens?  Let us go into that now.

A:  Well, the world of nature is beyond; understanding, love, affection, attention, compassion, beauty, and all the so-called virtues are beyond; everything that humanity has ever dreamed about possessing, but has never really possessed except as a name or an idea, is beyond human consciousness.  And it is not something that can’t be touched at any time, because what is beyond human consciousness (as we have said before) is the present moment. Thus beauty can be touched in the present moment if I’m not in the picture, ‘I’ as an idea.  Affection can be touched in the present moment; love can be touched in the present moment; understanding can be touched.  All of the things we have just named can be touched in the present moment.

G:  Yes.

A:  It is so simple everybody passes it by, because most of us expect a complicated answer.  You have to experiment and discover for yourself the simple beauty of this approach to life.

G:  It is so direct.

A:  Absolutely direct; direct perception; direct action.

G:  So how does one wake up?  How does one stay in the now?

A:  Well, let us start in this present moment again, because this is the beginning point.  Every step, every question has to begin with this present moment.  Would you ask the question, “How can I sit in this chair?”

G:  No, I guess I know how.

A:  “How can I put my feet on the floor?”  “How can I put my two hands together?”  “How can I look at another person?”  You know, it is so simple. There’s no how to it for us.  So the question is not how to do something in a positive way, but rather what prevents us from doing it? That should be the question.  What prevents me from being aware that I’m sitting in this chair?  What prevents me from being aware that I have my hands clasped together and my thumbs are moving together against each other?  What prevents me from being aware of this?

G:  All that we’ve been talking about.

A:  Right; thought.

G:  Thought.

A:  In other words, identification with a certain object or a certain idea that was recalled through the memory process, a retrieval from our personal memory bank. That’s what prevents us from being constantly attentive and aware of what is happening in the present moment.

G:  Then without awareness there is no true love, no beauty, no compassion, no affection, none of those things that are beyond thought.

A:  They don’t exist, if I’m thinking.

G:  No.

A:  They can’t.  Each one can exist as an idea; I can name each one as an abstraction.  But it is just an idea, it is not the thing itself.  The emotions themselves, which are part of the holistic feeling about life which contains all of those so-called virtues, are there every moment.  But we’re simply not aware of them because we’re busy thinking about some picayune idea that has nothing to do with them at all.

Of course, you have to use thought in order to make plans.  If you have a certain insight into what has to be done this afternoon, or tomorrow, or whatever, you have to use thought.  You have to use the creative planning capacity of your brain in order to bring it about.  But most of the time we’re not in that situation; most of the time we could sit back and enjoy these other things that we’ve been talking about as possibilities.  We could enjoy them as facts, and not just as ideas.

G:  In other words, I don’t see nature when I’m thinking.

A:  Of course not.

G:  I can see that that’s a tree, or a bird, and so on, but I don’t really see it, feel it, or perceive it when the mind is chattering

A:  The minute you name something you don’t perceive it, either.  You perceive the tree, and the minute you name the tree, the perception is gone.  In the act of naming, the name you are giving the tree becomes superimposed between you and the tree.  The same phenomenon takes place in every phase of our life.

G:  Seeing the beauty of what we’re saying, and the necessity of it, and perhaps experiencing it – how does it come about?

A:  I think we should start once again with something that we can understand.  Obviously, thought cannot wake itself up.  I consider thinking a form of dreaming.  (People call it thinking, you know, but actually it is day-dreaming!)  Thought can’t wake itself up.  If you’re in the middle of a dream at night, you normally can’t wake yourself up immediately.  However, there are certain techniques that the occultists use to trick themselves into waking up in the middle of a dream; they then go on with the dream in a different way, objectively.

G:  They’re experimenting with this now in dream labs.

A:  There’s the possibility of doing this.  There’s also the possibility of waking yourself up and becoming aware of the fact that you have been thinking a certain train of thought.  Then, instead of continuing that particular thought (which, from your point of view, might be a negative thought), you continue in the thought process by substituting what you consider to be a more positive, more acceptable thought.

G:  That’s still the same old thing.  It is still using memory to trick yourself into thinking in another way.

A:  So both ways are really tricks of the mind, aren’t they?

G:  Yes.

A:  So, if thought cannot wake itself up, if thought cannot bring itself to an end, if thought cannot extricate itself from the field of human consciousness – which is the origin of thought in the first place – then something else has to take place, doesn’t it?  Another factor must come into play to break the impasse.  Earlier, we came to the realization that perception and awareness are outside of human consciousness.  So what is it that will wake us up?  That was the question you asked.

G:  Just now you said thought can’t achieve its own end.  What do you mean by that?  You can’t think yourself to the end of thought?

A:  No, there has to be some outside agency, doesn’t there?  There has to be some factor outside of my conditioned response.

G:  You said that thought can’t stop itself.  You can’t sit there and say, “I’m going to meditate and stop thinking?”

A:  No, because consciously stopping a negative type of thought, for instance, and turning it into a positive thought, is still continuing the thought process.  Some of the so-called New-Thought organizations do this type of mental manipulation; they tell you to think positively instead of negatively.  It is just a trick of the mind.  In other words, they continue to experience the same dream, only they’ve edited it now, and they turn it into a positive dream instead of a negative one.

But this doesn’t answer your question, and I think it is an intriguing question.  I like to use analogies, because I think analogies are really another way of talking about harmonics on another level.  For example, you yourself have thoroughly studied and used your mind and your mental capacity to its utmost to determine all of the facts concerning a certain way of living.  You’ve gone as far as you can go in creatively thinking about the subject, and have used your mental capacity to find out everything related to the healing work that you do.  Is that true?

G:  Yes, it is.

A:  Then suppose that somebody calls you this afternoon and tells you that your assistance is required tomorrow morning at 8:00, that the capacity that you’ve developed as a ‘healer’ is needed to help someone.  You realize the value of doing this, you see that life has chosen you to do this and that you have the capacity to do it, and you have a feeling that you can perhaps help this other person.  Are you going to need an alarm clock to wake you in time to be ready for your 8 o’clock appointment tomorrow morning?  Or are you going to wake up spontaneously?

G:  I’ll wake up by myself.

A:  You’ll wake up.  You won’t need an alarm clock.  You may set one just as a safety measure because you may not be completely sure you’ll wake up, but you will always awaken.  Just as I’d wake up if somebody called me and wanted to talk about my favorite subject, now-consciousness.  I would wake up; I wouldn’t need an alarm clock because I’m intensely interested in the subject, just as you are intensely interested in what you are doing, too.  We can’t say it is ‘you’ waking yourself up, or ‘me’ waking myself up.  It is the interest that we have in the things with which we are involved that wakes us up.  That interest is part of the life-force, the vitality or energy of life, that awakens us.  Isn’t that true?

G:  Yes, one can hardly wait to get started.

A:  Well, if this is true on the physical level, why doesn’t it apply on other levels as well?  Wouldn’t it apply to waking up from a thought pattern?

G:  It is part of that inner intention, that interest.

A:  Suppose that I have gone into this deeply enough to see the value and the logic of waking up.  I realize that most of the time I identify with just one fragment of each moment.  I can see the potential danger in this limited response to unforeseen challenges and am really serious in my desire to change.  I see that I will be unable to cope adequately with emergencies that may come up as long as I’m plugged into only one channel.  Suppose that you have told me all of this, and I’ve looked into it and understood logically at least that what you say must be true.  I may not have felt it deeply because I have not experienced it myself, but I see that life must be much richer; there must be a thousand things out there of which I’m unaware.

My inquiry and deep interest opens the door for insight.  There is freedom from the known, because I clearly see that thought cannot make a breakthrough.  Another factor, outside of myself, must become operative.  In other words, I can’t consciously awaken myself from sleep, nor can I consciously bring about awareness.

Perceiving the validity of these observations gives me the inner intention to wake up, and this inner incentive accomplishes what thought cannot do.  Thought can’t extricate itself from the trap it has created.  It is the sincere acknowledgement of this impasse that opens the door for insight to occur.

G:  That’s exactly it.

A:  If I’ve reached that stage mentally, and have really pushed it and am really interested, my inquiry and my interest are going to be the very things that wake me up.

G:  And then you carry that through into action.  When someone comes to you with a problem, you approach it with an attitude of ‘I’ don’t know.  For example, I can’t approach the healing process with any knowledge that I have; but if I stay away from thought and just ‘tune’ into the energy that is there, that exists in that same state of perception, the healing may occur.

A:  Exactly.

G:  And if you take that approach when someone comes to you with a question, rather than approaching it from the standpoint of what you’ve already written or thought or experienced, then real communication may occur.  Or you may at least say something important to that person; whether they can comprehend it in the same way or not is not your responsibility.

A:  You are not personally providing the answer.  If you are open, if your cup is empty, and life is pouring information into you moment by moment through the medium of insight, then you are not consciously saying something designed to engender a particular reaction in the other person.  If you have the idea that you are going to effect a certain result, it is a product of thought

G:  That’s right.  ‘I’ am not a healer, ‘I’ can’t heal anybody.

A:  You will spontaneously and intuitively say the right thing, with no idea at all as to why you are saying it.  And it is life that engenders the understanding in the other person that might change the course of that person’s life.  But you are not doing it to bring about a specific result; that is the important point

People thought that Krishnaji deliberately said certain things to them personally that were designed to elicit particular results, because specific results did occur as a consequence of what he said.  But I don’t believe that he himself had any intention of doing that; he said what he did because at that moment it was the right thing to say.  It was life that engendered an understanding in the listener.

G:  Yes, because that energy, that life, that love that comes through, is then actually working in that state beyond thought.  And that is the state of pure insight and pure compassion, and in that state, healing and understanding can take place.

What do you think Krishnaji meant by saying that you must follow a thought to its end?

A:  If I’ve suddenly awakened to the fact that my mind has been identifying with a certain train of thought, there are two directions in which I can go, aren’t there?  Usually that direction is forward; I use thought and imagination to conclude the particular thought that I had been involved in at the time I awakened.  In other words I analyze my thought, interpret the thought that I’ve just had, and follow it through to a conclusion of some kind.  That would involve the thinking process, wouldn’t it?

G:  Yes.

A:  In other words, it would be impossible to proceed from the point at which you have awakened without using thought.

G:  So Krishnaji couldn’t have meant that, could he?

A:  No.  Let’s go back to the analogy of sleeping.  When you wake up in the morning, there’s an immediate awareness of the fact that you are in the bed where you went to sleep (if everything is normal).  An awareness of how you went to asleep at night, of how you prepared yourself for bed, of all of the events leading up to it – all of this comes to you in a flash when you wake up in the morning.  You don’t have to think about it; in a flash you see the whole backward track.  You even picture some of the dreams that your mind was involved in during the night.

In the same way, at a different and higher harmonic level, you can wake up or suddenly become aware of the fact that you’ve been involved in thought.  Immediately, instead of proceeding, instead of analyzing and editing the thought, and all of the rest of the process, be aware of your tendency to do this, and the minute that you start doing it, drop it.  In that dropping there is a clear seeing of the whole backward path.  You see the train of thought that you were involved with and how it originated.  You see the memory that triggered it; you see the life challenge that triggered it – you see the name, or the person, or whatever it was triggered that particular train of thought.  You can then perceive where the thought originated, how it started in your mind, how you were conditioned to react to a particular thing, and how you programmed yourself to respond in a particular way.  And then the thought can even be traced back into all kinds of other little channels back to the actual origin of the memory itself.  When all of that is clearly seen, it dissipates, it withers way.  It is no more, and you will not be troubled by that particular memory again

G:  Are you saying that it diminishes, that the content goes out of it, as well as the feelings associated with it?

A:  The feelings go out of it, the life goes out of it and it shrivels up in the light of understanding.  It withers away in the light of awareness that you focus upon the backward path leading to the whole train of thought.  But if you make the mistake of going forward, you give it new energy, you give it new life, you give it new continuity; and then it keeps coming up over and over again, and there’s no end to it.  It becomes a neurotic response

G:  And there is no end to it at all.

A:  So that’s what I feel that Krishnaji meant when he spoke of following thought to an end.  He knew that if you followed it forward it would lead to a dead end, that you’d never escape it, and that you would discover for yourself that you could never escape it.

G:  Is following thought to an end different then from analysis?

A:  Oh yes, completely; analysis is going forward with thought.  Analysis is going forward, but also looking back while you’re going ahead and analyzing the thing that you thought you were thinking about.  Analysis is part of the thought process.

Now-Consciousness is the world beyond thought, where there is love compassion beauty, and a holistic unity with all of life.

-Albert Blackburn

Excerpt from Worlds Beyond Thought, Conversations on Now-Consciousness, p.102 – 117

The Third Eye – Osho

Explain the relationship of the two eyes with the third eye. In which way do the techniques concerned with looking affect the third eye?

Firstly, two points are to be understood. One, the energy of the third eye is really the same as that which moves in the two ordinary eyes – the same energy. It begins to move in a new center. The third eye is already there, but non-functioning, and it cannot see unless these ordinary eyes become unseeing. The same energy has to move in it. When the energy is not moving in the two eyes it can move in the third, and when it moves in the third the two eyes will become unseeing. They will be there, but you won’t be able to see through them. That energy that looks through them will be absent; it will move through a new center. That center is between these two eyes. It is already there, complete; any moment it can function. But it needs energy to function, and that same energy has to be diverted.

Secondly, when you are seeing through the two eyes, you are seeing through the physical body. The third eye is not really a part of the physical body. It is part of the second body which is hidden – the subtle body, the sukshma sharir. It has a corresponding spot in the physical body, but it is not part of it. That is why physiology cannot believe that there exists a third eye or anything like it, because your skull can be analyzed, penetrated, x-rayed, and there is no point, no physical entity which can be said to be the third eye. The third eye is part of the subtle body, the sukshma sharir.

When you die your physical body dies, but your sukshma sharir, your subtle body, moves with you; it takes another birth. Unless the subtle body dies, you can never be freed from the circle of birth death, rebirth-redeath. The circle moves on.

The third eye belongs to the subtle body. When the energy is moving through the physical body, you are looking through the physical eyes. That is why through the physical eyes you cannot look at anything other than the physical, than the material. The two eyes are physical. Through these eyes you cannot look at anything, cannot see anything which is not physical.

Only with the third eye functioning can you enter a different dimension. Now you can see things which are invisible to the physical eyes, but are visible to the subtle eyes. Then, with the third eye functioning, if you look at a person you look at his soul, at his spirit, not at his body – just like you look at the physical body through the physical eyes, but you cannot see the soul. The same happens when you look through the third eye: you look and the body is not there, just the one who resides in the body.

Remember these two points. Firstly, the same energy has to move. It has to be taken away from the ordinary physical eyes and allowed to move through the third eye. Secondly, the third eye is not part of the physical body. It is part of the subtle body, the second body that is within. Because it is part of the subtle body, the moment you can look through it you look at the subtle world. You are sitting here. If a ghost is sitting here you cannot see it, but if your third eye is functioning you will see the ghost, because subtle existence can be seen only through the subtle eye.

How is the third eye related with this technique of looking? It is deeply related. Really, this technique is to open the third eye. If your two eyes stop completely, if they become non-moving, static, like stones, with no movement in these eyes, the energy stops flowing through them. If you stop them, the energy stops flowing through them. The energy flows; that is why they move. The vibration, the movement, is because of the energy. If the energy is not moving, your eyes will become just like a dead man’s eyes – stoney, dead.

Looking at a spot, staring at it without allowing your eyes to move anywhere else, will give a staticness. Suddenly the energy which was moving through the two eyes will not be moving through these eyes. And energy has to move; energy cannot be static. Eyes can be static, but energy cannot be static. When these eyes are closed to the energy, if suddenly the doors are closed and the energy cannot move through these eyes, it tries to find a new path. And the third eye is just near, just between the two eyebrows, half an inch deep. It is just near – the nearest point.

If your energy is released from these eyes, the first thing that can happen is that it will move through the third eye. It is just as if water is flowing and you close one hole: it will find another – the nearest which can be found with the least resistance. It will find it automatically; you do not have to do anything specifically. With these physical eyes, you just have to stop energy from moving through them, and then energy will find its own path and it will move through the third eye.

This movement through the third eye transforms you into a different world. You start seeing things you have never seen, you start feeling things you have never felt, you start smelling things you have never smelled. A new world, a subtle world, starts functioning. It is already there. The eye is there; the world, the subtle world, is already there. Both are there, but not revealed. […]

With the third eye you become capable of seeing things which are there, but which cannot be seen with ordinary eyes. All the methods about looking affect the third eye, because looking means a certain energy moving outward from you toward the world. If blocked, if suddenly blocked, the energy will find another path, and the third eye is just near. […]

-Osho

From The Book of Secrets, Discourse #22, Q1

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

 

A Light Without Source – Osho

You mentioned that rapid eye movements indicate mental processes and that if eye movements are stopped the mental process will also stop. But this physiological control of the mental processes, this stopping of eye movements, seems to create psychic tensions such as happens when we keep our eyes closed under a blindfold for a  long time. 

Firstly, your mind and your body are not two things as far as tantra is concerned. Remember that always. Do not say, “physiological process” and “mental process.” They are not two – just two parts of one whole. Whatsoever you do physiologically affects the mind. Whatsoever you do psychologically affects the body. They are not two, they are one.

You can say that the body is a solid state of the same energy and the mind is a liquid state of the same energy – of the same energy! So no matter what you are doing physiologically, do not think that this is just physiological. Do not wonder how it is going to help any transformation in the mind. If you take alcohol, what happens to your mind? Alcohol is taken in the body, not in the mind, but what happens to the mind? If you take LSD, it goes into the body, not into the mind, but what happens to the mind?

Or if you go on a fast, fasting is done by the body, but what happens to the mind? Or from the other end: if you think sexual thoughts, what happens to your body? The body is affected immediately. You think in the mind of a sex object and your body starts getting ready. […]

Physiological processes and psychological processes are not two things, they are one, and you can start from either pole to affect and change the other. And any science will do that. For example, tantra believes deeply in the body. Only philosophy is vague, airy, verbal; it may start from something else. Otherwise, any scientific approach is bound to start from the body because that is within your reach. If I talk of something which is beyond your reach, you may listen to it, you may gather it in your memory, you may talk about it, but nothing happens. You remain the same. Your information is increased, but not your being. Your knowledge goes on increasing, but your being remains the same poor mediocrity; nothing happens to it.

Remember, the body is what is within your reach; just now you can do something with it and change your mind through the body. By and by you will become a master of the body, and then you will become a master of the mind. And when you become a master of the mind, you will change the mind by and by, and you will be moving beyond it. If the body changes, you move beyond body. If the mind changes, you move beyond mind. And always do something which you can do. […]

If you close your eyes, sometimes you may feel a certain tension gathering there, or an uneasiness.

Then there are certain things you can do. One, when you close your eyes do not become tense about it, let them be relaxed. You can close your eyes forcibly – then you will get tense. Then your eyes will get tired and inside you will feel uneasiness. Relax the face, relax the eyes, and let them be closed. I say, let them be closed; do not close them. Relax! Feel relaxed. Drop the eyelids and let the eyes be closed. Do not force them! If you force them, that is not good.

If you cannot feel the difference, then do this: first force them to close. Let your whole face become tense, strained, and then close your eyes forcibly. For a few moments remain strained, then relax. Then again close your eyes relaxedly. Then you will feel the difference. Do not strain to do anything – that will tire you.

Two, when the eyes are closed and your face is relaxed, look as if everything has become dark. A deep darkness is around you. Imagine you are amidst darkness, in a deep, velvety darkness, surrounded by it, in a deep, dark night. Go on feeling this darkness. That will help your eyes to stop their movements. With nothing to be seen, the eyes will stop. Be in darkness.

You can do it in a dark room. Open your eyes, look at the darkness, then close them and feel the darkness. Again, open your eyes, feel the darkness; close your eyes, feel it inside. Darkness is deeply relaxing. Darkness is outside and inside you; everything is dead – dark and dead. Both are related. That is why we paint death as black, dark. All over the world death is painted as black, and people fear darkness.

While doing this method, feel darkness, love darkness, and feel inside that you are going to die. Darkness is all around, and you are dying. The eyes will stop. You will feel that they cannot move: they will have stopped. In that stopping, suddenly the energy will go up and start hammering the third eye. When it starts hammering, you will hear it, you will feel it. A warmth will come, a fire will flow – a liquid fire trying to find a new path.

Do not be afraid. Help it, cooperate with it, let it move, become it. And when the third eye opens for the first time, the darkness will disappear and there will be light – light without a source. You have seen light, but always with a source. Either it comes from the sun or from the stars or from the moon or from the lamp, but some source is there.

When your energy moves through the third eye, you will come to know a light without source. It is not coming from any source, it is simply there, not coming from anywhere. That is why the Upanishads say that God is not like the sun or like a flame. He is sourceless light. There is no source anywhere, simply light is there, just as if it is morning.

The sun has not arisen, but the night has disappeared. In between there is the dawn – the predawn.

Or in the evening, the sun has set and the night has not yet come. Just in between there is the margin. That is why Hindus have chosen sandhya as a proper time for meditation. Sandhya is the in between time – neither night nor day, just the line that divides. Why? Just as a symbol. The light is there, but without a source. The same will happen inside, light will be there without a source. Wait for it; do not imagine it.

The last thing to be remembered: you can imagine anything, so it is dangerous to tell you many things. You can imagine them. You will close the eyes and you will feel and imagine that now the third eye has opened or is opening, and you can imagine light also. Do not imagine; resist imagination. Close your eyes. Wait! Whatsoever comes, feel it, cooperate with it, but wait. Do not jump ahead; otherwise nothing will happen. You will be having a dream – a beautiful, spiritual dream, but nothing else.

People go on coming to me and they say, “We have seen this and we have seen that.” But they have imagined it – because if really, they had seen, they would be transformed. But they are not transformed. They are the same persons, only now a spiritual pride is added. They have some dreams – beautiful, spiritual dreams: someone is seeing Krishna playing on his flute, someone is seeing light, someone is seeing kundalini rising. They go on seeing things, and they remain the same – mediocre, stupid, dull. Nothing has happened to them; they go on relating that this is happening, that is happening, but they remain the same – angry, sad, childish, stupid. Nothing has changed.

If you really see the light which is there waiting for you, to be seen through the third eye, you will be a different person. And then you need not tell anyone. People will come to know you are a different person. You cannot even hide it; it will be felt. Wherever you will move, others will feel that “Something has happened to this man.”

So do not imagine; wait, and let things take their own course. You do the technique, and then wait. Do not jump ahead.

-Osho

From The Book of Secrets, Discourse #22, Q3

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

 

This Witness is Our Truth – Osho

A few days ago, I heard you say that the voice speaking inside of us is always the mind, so I wonder who in me is hearing this voice. When I try to find the answer, I only find silence.

Chidvilas, the moment you look into your self you only find silence. But are you not aware that you are also there? Who finds the silence? Silence itself cannot find itself; there is somebody as a witness who is finding the silence. Just your focus is wrong; you are still focusing on the object. It is just an old habit, perhaps cultivated for many, many lives, that you always focus yourself on the object, and you always forget yourself.

An ancient Eastern story is that ten blind men crossed a stream. The current was very strong, so they took hold of each other’s hands because they were afraid somebody may be taken away by the current. They reached the other shore, and somebody amongst them suggested, “It is better we should count because the current and the stream were really dangerous. Somebody may have slipped, and we may not even be aware.”

So they started counting. It was a great shock, and they were all crying and weeping; everybody tried, but the count was always nine—because nobody was counting himself.

Naturally, he would start counting, “One, two, three, four, five, six, seven, eight, nine….

My God, one has gone!” So they all were crying.

A woodcutter was watching all this drama and he said… he had never seen ten blind men together, in the first place. Second, what a stupid idea these people had. What was the need to cross the stream when it was so strong and flooded? And, above all, now they were counting, and crying and weeping for someone — they did not know who, but certainly someone had been taken away by the current. Watching them counting, he was simply amazed how was it possible that they were ten persons, but the count always came to nine?

Some help was needed, so he came down from his tree and he said, “What is the matter?”

They all said, “We have lost one of our friends. We were ten, and now we are only nine.”

The man said, “I can find your tenth man. You are right, you used to be ten, but there is a condition.”

They said, “We will accept any condition, but our friend….”

He said, “It is not a very big condition, it is a simple condition. I will hit on the first man’s head; he has to say “one.” Then I will hit on the second person’s head two times; he has to say “two.” Then I will hit on the third person’s three times; he has to say “three.” As many times as I hit, the person has to speak the number.”

They said, “If this is the way to find the lost friend, we are ready.”

So he enjoyed hitting very much, and he hit them in turn. When he had hit the tenth man ten times he said “ten.” All the nine said, “You idiot, where have you been?

Unnecessarily we have all been beaten! Where you have been hiding up to now?”

He said, “I was standing here, I was myself counting, and it always came to nine. This man seems to be a miracle man; he managed to find the tenth man.”

The story is significant for the simple reason that it has become our habit not to count ourselves. So when you are watching your thoughts, inside, you are not aware that there is a watcher too. When you are watching silence, you are not aware that you cannot watch silence if you are not there.

Chidvilas, you are asking, “A few days ago I heard you say that the voice speaking inside of us is always the mind, so I wonder who in me is hearing this voice?” Certainly I am not hearing it, and as far as I know nobody else is hearing it. You must be the guy who is hearing this voice. Everybody else has his own problem!

“When I try to find the answer I only find silence.” But then too the question arises: Who finds the silence? It is the same guy who was hearing the voice. His name is Chidvilas.

You have to become more subjective, more alert to yourself; we are always alert to everything around us.

Pat followed his friend Mike’s example and left Ireland to work in England. Though they had since lost contact, Mike had mentioned how easy it was to get a job at Whipsnade Open Zoo, so Pat applied. Unfortunately they had no keeper’s jobs available; there was not even the position of a sweeper vacant.

“But I tell you what, Pat,” the manager said, “the gorilla died a couple of days ago, and what is a zoo without a gorilla? But we have kept his pelt entire; now if you crawl into that skin and take over his enclosure, we will feed and house you, and pay you handsomely as well.”

Pat had a look over the lovely field that was the gorilla enclosure; he surveyed the comfortable gorilla house, and tested the bed provided. He agreed to take the job. Very soon Pat had become a great favorite with visitors to the zoo. Being a bit of an extrovert, he would always put on a good act,  tumbling, chest-thumping, and growling. But the climax of his performance was most popular. Whenever there was a good crowd, Pat would scale a large oak tree at the side of his enclosure where it adjoined the lion’s pen and pelt the lioness with acorns. The big-maned lion, in particular, would roar with rage and stamp about, and the crowd would roar with delight.

One public holiday a particularly large crowd had gathered, and Pat was aloft and reaching the peak of his performance. He had just finished off the acorn pelting with a bit of chest-thumping when the branch he was balanced on broke; he fell to the ground at the lion’s feet. Pat jumped up, shouting for help, and was about to scarper when the lioness whispered, “Hold your tongue Pat, do you want to lose us the best jobs we have ever had?”

Here, everybody has different skins only; inside is the same consciousness. Whether you are hearing a voice, or you are hearing silence, remember more about yourself—who is the watcher? Who is the witness?

In every experience, when you are angry, when you are in love, when you are in greed, when you are in despair, it is the same key: just watch—are you really in danger, or are you only a witness. Here we are, just sitting. Deep down, who are you? Always a witness.

Whatever happens on the outside, you may be young, you may be old, you may be alive, you may be dead—whatever happens on the outside, inside is the same witness.

This witness is our truth. This witness is our ultimate reality, our eternal reality. So all your work is concerned with shifting your focus from the object to the subject.

Don’t be bothered about anger, or silence, or love. Be concerned about whom all this is happening to, and remain centered there. This centering will bring you the greatest experience of your life. It will make you a superman.

-Osho

From The Golden Future, Discourse #3

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from Viha Osho Book Distributors.